1 Corinthians 9:20-22

This gain of his calling P. sought (1) among the Fews, and those who with them were under law (1 Corinthians 9:20); (2) amongst the body of the Gentiles, without law (1 Corinthians 9:21); (3) amongst the weak believers, who were imperilled by the inconsiderate use of liberty on the part of the stronger (1 Corinthians 9:22 a). Each of these classes the Ap. saves by identifying himself with it in turn; and this plan he could only follow by keeping clear of sectional obligations (1 Corinthians 9:19). Ed [1375], coupling 1 Corinthians 9:20 b and 1 Corinthians 9:21, distinguishes three points of, view “race, religion, conscience”. “I became to the Jews as a Jew,” for Paul was no longer such in the common acceptation: see note on ἐλεύθερος (1), also Galatians 2:4; Galatians 4:12; for evidence of his Jewish conformity, see Acts 16:3; Acts 18:18; Acts 21:23 ff.; also the speeches in Acts 13:16 ff; Acts 12:1 ff; Acts 26:2 ff.; and Romans 1:16; Romans 9:1 ff; Romans 11:1; Romans 15:8, for his warm patriotism. τοῖς ὑπὸ f1νόμον enlarges the category τ. Ἰουδαίοις by including circumcised proselytes (see Galatians 5:1-3); and ὡς ὑπὸ νόμον defines Paul's Judaism as subjection, by way of accommodation, to legal observance, to which the ptpl [1376] phrase (wanting in the T.R.), μὴ ὢν αὐτὸς ὑπὸ νόμον, intimates that he is no longer bound in principle μὴ with ptp [1377] implying subjective stand-point (“not being in my view”), and αὐτὸς denoting on my part, of and for myself (cf. Romans 7:25). P.'s self-denying conformity to legal environment brought on him the reproach of “still preaching circumcision” (Galatians 5:11). In relation to Gentiles also he takes an attitude open to misunderstanding and which he wishes to guard: “to those out-of-law (τ. ἀνόμοις) as out-of-law though I am not out-of-law in respect of God, but in-law (ἔννομος) in respect of Christ”. ἄνομος was the Jewish designation for all beyond the pale of Mosaism (see Romans 2:9-16, etc.): Paul became this to Gentiles (Galatians 4:12), abandoning his natural position, in that he did not practise the law of Moses amongst them nor make it the basis or aim of his preaching to them; see Acts 14:15 ff; Acts 17:22 ff. He was ἄνομος therefore, in the narrow Jewish sense; not so in the true religious sense “in relation to God”; indeed P. is now more than ὑπὸ νόμον, he is ἔννομος Χριστοῦ (= ἐν νόμῳ Χριστοῦ; cf. Galatians 6:2; Romans 3:27; Romans 3:31; Romans 8:2) non existens exlex Deo, sed inlex Christo (Est.). The Christian stands within the law as entering into its spirit and becoming one with it in nature; he is “in the law of Christ” as he is “in Christ” (cf. Galatians 2:20; 2 Corinthians 5:17). This νόμος Χριστοῦ P. expounds in Romans 12:13 (esp. 10), Colossians 3; Ephesians 4:20 to Ephesians 5:9, after John 13:34; Matthew 5:7, etc. Its fulfilment is guaranteed by the fact that it is “the law of the Spirit of life in Christ Jesus” (Romans 8:1 ff.), who “dwells in” the Christian (1 Corinthians 3:16), operating not as an outward yoke but an implanted life. ἵνα κερδάνω τ. ἀνόμους follows τ. ἀνόμοις ὡς ἄνομος after the μὴ ὢν parenthesis, in the manner of the two ἵνα clauses of 1 Corinthians 9:20 (κερδάνω and κερδήσω are the Attic and non-Attic forms of the 1st aor [1378] sbj [1379]). Describing the third of his self-adaptations, P. resumes the ἐγενόμην of the first, coming home to the situation of his readers: “I became to the weak (not as weak, but actually) weak (see txtl. note), that I might gain the weak”. So well did he enter into the scruples of the timid and half-enlightened (see e.g. 1 Corinthians 8:7; 1 Corinthians 8:10; Romans 14:1 f.), that he forgot his own strength (1 Corinthians 8:4; Romans 15:1) and felt himself “weak” with them: cf. 2 Corinthians 11:29, τίς ἀσθενεῖ, καὶ οὐκ ἀσθενῶ ;

[1375] T. C. Edwards' Commentary on the First Ep. to the Corinthians. 2

[1376] tpl. participial.

[1377] participle

[1378] aorist tense.

[1379] subjunctive mood.

1 Corinthians 9:22 b sums up (in the pf. γέγονα of abiding fact replacing the historical ἐγενόμην, and with the objective σώσω for the subjective κερδήσω) the Apostle's conduct in the various relations of his ministry: “To all men I have become all things, that by all means I might save some”. On πάντως, which varies in sense according to its position and context, see 1 Corinthians 9:10; 1 Corinthians 5:10; here it is adv [1380] of manner to σώσω, omni quovis modo. “That in all this description of his οἰκονομία or συγκατάβασις P. sets forth no unchristian compliance with men, but the practical wisdom of true Christian love and self-denial in the exercise of his office, this he expects will be self-evident to his readers, so well acquainted with his character (2 Corinthians 1:12 ff; 2 Corinthians 5:11). This kind of wisdom is so much more manifestly the fruit in P. of experience under the discipline of the Spirit, as his temper was the more fiery and uncompromising” (Mr [1381]); “non mentientis actus, sed compatientis affectus” (Aug [1382]). This behaviour appeared to his enemies time-serving and duplicity (2 Corinthians 1:12; 2Co 4:2; 2 Corinthians 12:16; Galatians 1:10).

[1380] adverb

[1381] Meyer's Critical and Exegetical Commentary (Eng. Trans.).

[1382] Augustine.